I was drawn to read and review Walking Through Infertility: Biblical, Theological, and Moral Counsel For Those who are Struggling by Matthew Arbo because my wife and I have a number of friends who are experiencing infertility. Furthermore, for the short time that I have been in ministry, I have come to discover that this is not uncommon problem among God’s people.

The book is primarily written for couples who are not able to have their own biological children and secondarily for those who desire to minister to them. Its main purpose is “to address biblical, theological, and moral questions surrounding infertility. The aim is to instruct and inspire the church, especially, those couples with personal experience with infertility” (p. 21).

Walking Through Infertility is divided into four main chapters. The first chapter surveys the biblical stories of infertility and how God proved his faithfulness to his people. The second chapter focuses on following Christ despite the trial of not being able to have your own biological children. The third chapter centers on the church and how a childless couple can find help and comfort from fellow believers. The last chapter analyses various ethical and moral considerations regarding modern methods of helping infertile couples to conceive and give birth.

I would say that the book’s greatest strength lies in the last chapter. Arbo goes into detail to explain the modern reproductive technologies and the ethical dilemmas they pose to Christians. In as much as we should thank God for the advancements in modern medicine and medical innovations, we also need to be aware that not all of them are without moral quandaries. Arbo’s discussion of intrauterine insemination (IUI), intro vitro fertilization (IVF), and surrogacy is outstanding. I would greatly recommend any Christian who might have questions or considering these reproductive technologies to prayerfully read this section.

IUI involves a medical expert taking a man’s sperm and inserting it into a woman’s uterus during ovulation to increase chances of conception while IVF is very complex and involves a medical expert taking a man’s sperm and woman’s eggs and fertilizing them in a laboratory and later implanting the embryo in the woman’s uterus. Surrogacy entails a couple contracting with a woman to carry their biological child to term and surrender it back to them at birth. As you might see these methods raises a number of ethical and theological concerns. Should or can a Christian use any of these methods with a clear conscience?

Arbo does not leave the couple struggling with infertility to answer this question on their own. Instead he biblically and pastorally challenges them “to consider whether the relation between conception and sex is sacred and the manner of procreation as designed by God is open to amendment?” Towards the very end of the book, he encourages a couple experiencing infertility to consult, do the hard work of listening, thinking and praying for God’s wisdom. “Speak with others you trust—family, friends, pastors—and do the hard work of listening and thinking and praying. Wise is the one who heeds a sound word of instruction. In Christ are the riches of wisdom, and if anyone lacks wisdom, ‘let him ask God, who gives generously to all without reproach, and it will be given him’ (James 1:5).”

This is why I say that the last chapter is the best part of the book. Not only because of its biblical and pastoral approach to these ethical issues but also because it explains very complex reproductive technologies in an easier to understand language for less scientifically sophisticated Christians like me.

Disclosure: Crossway has given me a courtesy copy of the book for this review.

]]>https://confexm.com/2019/02/05/my-review-of-walking-through-infertility-by-matthew-arbo/feed/0conmakhaliraChristmas Reflections: God’s Gracious Choice of Maryhttps://confexm.com/2018/12/21/christmas-reflections-gods-gracious-choice-of-mary/
https://confexm.com/2018/12/21/christmas-reflections-gods-gracious-choice-of-mary/#respondFri, 21 Dec 2018 15:07:54 +0000http://confexm.com/?p=1629“In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!” But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus,”(Luke 1:26-31).

Why did God choose Mary to be the mother of Christ? What did God see in Mary that moved him to choose her to be God-bearer? The Roman Catholic Church (RCC) responds and says that by God’s grace Mary was born sinless that is why she was chosen by God. RCC calls this the doctrine of Immaculate Conception. However, basing on the evidence of Scripture we see that there was nothing so special with Mary. Mary did nothing to deserve the honor of bringing Christ into this world. It was purely God’s gracious choice. Consider the following:

First, Mary as a descendant of Adam was a sinner just like every one else born in this world (Romans 5:12). In fact just like Jesus’ great grandfather, David, Mary was also brought forth in iniquity and in sin did her mother conceive her (Psalm 51:5).

Second, Mary was from a poor background. In her song of praise also known as the Magnificat recorded for us in Luke 2:46-55, she confesses of her humble estate and says: “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant” (46, 47). Later she adds, “For he who is might has done great things for me…he has brought down the mighty from their thrones and exalted those of humble estate (49, 52).

John Calvin comment on these verses observes, “This was not the loud cry of a pretended humility, but the plain and honest statement of that conviction which was engraven on her mind; for she was of no account in the eyes of the world, and her estimation of herself was nothing more.”

Third, Mary was from a very little known village of Nazareth. She was neither from the capital of Israel nor any of its big cities. The insignificant village of Nazareth was not even mentioned in the Old Testament or other Jewish literature of that time. It is also believed that it was a popular saying in those days in Israel to ask the rhetoric question, “Can anything good come out of Nazareth?” (John 1:46). Yet it is to this obscure village, which nobody expected anything good to come out of that God went for the choice of the mother of his incarnate Son.

Mary’s story resembles the story of our salvation. God chose to save us through Christ not because he saw anything special in us to move him to act in our favor. Apostle Paul reminds us: “For consider your calling, brothers (and sisters): not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,” (1 Cor. 1:26-30).

This, friends, is the heart of Christmas. God “tabernacled” with us not because we were lovely, righteous or friendly. To the contrary, God came to dwell with us despite being lowly, sinful, and with rebellious hearts. He came to save us from our most pitiful and hopeless state and to enable us sit with him in heavenly places (Eph. 2:6). Praise the Lord for his gracious and sovereign choice!

]]>https://confexm.com/2018/12/21/christmas-reflections-gods-gracious-choice-of-mary/feed/0conmakhaliraThe Agony of Prosperity Gospel: “It is Less About God and More About Feeling Good.”https://confexm.com/2018/12/05/the-agony-of-prosperity-gospel-it-is-less-about-god-and-more-about-feeling-good/
https://confexm.com/2018/12/05/the-agony-of-prosperity-gospel-it-is-less-about-god-and-more-about-feeling-good/#respondWed, 05 Dec 2018 14:45:50 +0000http://confexm.com/?p=1623

Photo credit: Enrichment Journal

A recent research by the University of Toronto’s department of psychology in the Faculty of Arts & Science has found out that exposure to prosperity gospel (PG) makes you more likely to show an exaggerated and unrealistic sense of optimism for life and take more financial risks.

In the press release about the findings of the research, the study’s lead author, Nick Hobson, Ph. D. makes this important observation, “Its (prosperity gospel’s) success as a growing religious movement might be less about feeling (sic) God, and more about feeling good.”

Now this is very interesting especially that it is coming from a non-Christian institution. Here Hobson has put his finger on it and it should not surprise us because that’s exactly what the Bible teaches. PG is not the gospel. There is only one gospel, the gospel of Jesus Christ and him crucified. The PG is neither about nor for Christ but actually against Christ. This is why Apostle Paul anathematizes anyone who preaches it: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said it before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Gal. 1:8, 9).

Further as the research notes, PG is about manipulating people through their volatile emotions rather than pointing them to their greatest need of salvation in Christ. Apostle Peter already warned us against the destructive nature of PG. Writing of devious and false teachers who include PG preachers the apostle cautioned: “But false prophets also arose among the people, just as there will be false teachers among you…And in their greed they will exploit you (“make merchandize of you,” KJV) with false words” (2 Peter 2:1-4). There is no better description of the PG and its preachers than what the apostle gives here. The PG never seeks the good of its hearers but as lie from the pit of hell seeks to destroy them.

The PG has been weighed on the secular scale and has been found wanting. No need to mention that it also fails miserably on the biblical scale. So to those who are still trapped in the yoke of PG, hear the words of the gospel of Christ. Christ’s greatest gift is not material wealth. It is not an excellent health. These he can give if he pleases. His greatest gift is salvation from the wrath of come. Christ is the bread of life that endures to eternity. Labour not for the riches of this world, which are here today and gone tomorrow. What shall it profit you if you gain the whole world but lose your own soul? Come to Christ, rest in him, labour faithfully with your hands, and trust him to provide for all your needs (Matt. 6:25-34).

This is the question that came to my mind this afternoon as I was reflecting on the news of the release of an American pastor, Andrew Brunson, who was being held in prison and later under house arrest by the Turkish Authorities for the last two years. I should highlight on the onset that I have never met Bruson neither do I know him personally. The only connection I have with him is our common faith in Christ. But I got more interested in his case begin from the day he was arrested.

On that day I was undergoing licensure examinations on the floor of the Northeast Presbytery of the Associate Reformed Presbyterian Church (ARP) in Maryland. Soon after the examinations one of the pastors at the Presbytery meeting whose church had previously supported Bruson as a missionary shared with the meeting about his arrest and asked us to pray for him.

We prayed. I also continued to pray for him as often as I remembered. So, this afternoon when I received an update from ARP magazine that Bruson has finally been acquitted by the Turkish court, a great joy of thankfulness filled my heart. I praised the Lord for answering prayers of thousands or even millions who were praying for the pastor. But it wasn’t long before my joy was consumed by this question: Why did it take this long before the Lord answered the prayers of his people. Why did the Lord wait for two years to answer the prayers of Bruson himself, his family, relatives, and others saints including the ARP Northeast Presbytery?

I don’t have the answer to this question? I don’t even know if anyone has the answer. But as I continued to ponder, Romans 8:28 came to mind: “And we know that in all things, God works for the good of those who love him, who are called according to his purpose.” It also dawned on me that I am not the first one to wonder. David as he was passing through trials and prayed also wondered “How long O Lord will you forget me forever? How long will you hide your face from me? (Psalm 13:1). David had prayed for a “long time” but the Lord seemed not to respond with the needed promptness.

I think the hymn writer was right:

By and by, when the morning comes,

When the saints of God are gathered home,

We’ll tell the story how we’ve overcome

For we’ll understand it better by and by.

Praise the Lord for the release of Brunson. Praise the Lord for many prayers that the saints throughout the world sent before the throne of grace. Praise be to God for answering our prayers. To Him alone be the glory, forever!

“If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works”– 2 John 10, 11.

At the heart of Christianity is love. Paul reminds us that of the three, faith, hope, and love, the greatest is love (1 Cor. 13:13). However, we should not confuse love with tolerance of falsehood. Love does not mean paying a blind eye to heresy that threatens to destroy the Church. Christians must never give approval or support to false teachers. Those who preach the false gospel, which is no gospel at all, are not misguided brothers but the enemies of the cross of Christ (Phil. 3:18). Of course, we should pray for them, love them while hating their falsehood, show them their error, and strongly challenge them to repent. But Christians should not offer them any encouragement or hospitality for it might be interpreted as a sign of approval. The false teachers might also take advantage of any hospitality shown to them to pounce on the unsuspecting and vulnerable people with their heresies. This for sure is tough love.

]]>https://confexm.com/2018/09/13/from-my-devotions-this-morning-10-03-2018/feed/2conmakhaliraMy Review of Conrad Mbewe’s Pastoral Preachinghttps://confexm.com/2018/07/20/my-review-of-conrad-mbewes-pastoral-preaching/
https://confexm.com/2018/07/20/my-review-of-conrad-mbewes-pastoral-preaching/#respondFri, 20 Jul 2018 12:55:43 +0000http://confexm.com/?p=1610I wrote this review a year ago and was posted on another site which currently is not active. I am posting it here for those who will find it helpful but cannot access it on the other site.

Reviewing Dr. Conrad Mbewe’s Pastoral preaching: Building a People for God is a very huge task for me mainly for two reasons: first, Mbewe is not only a friend but also a seasoned and gifted preacher who has been faithfully preaching the gospel for over 30 years while I am a fledging preacher. Second, I am a Presbyterian and Conrad is a Baptist and as they say, “Baptists are good preachers while Presbyterian are good scholars” (please take that with a grain of salt).

However, I have decided to undertake this exercise because I believe that Pastoral Preaching is one of the great books that pastors, more especially in Africa, need to read and apply the helpful insights and principles therein to their pastoral ministries. As far as I know, this isprobably the first published book on preaching written by an African Reformed preacher apart from Dr. O. Palmer Robertson’s Preaching Made Practical. I always consider Robertson as an African owing to many years he has spent in Africa training preachers and Christian leaders and also because he wrote Preaching Made Practical with a true African touch.

Pastoral Preaching was released at the beginning of 2017 by Langham Preaching Resources. In the book, Mbewe begins by highlighting why he decided to write. He had noticed that more often than not the preaching in Africa is not producing believers who are spiritually mature because more pulpits are occupied by motivational speakers rather than preachers. The important role of preaching has also been replaced by exorcism services and entertaining “worship” in many churches. Although the problem is not unique to Africa, the continent scores highly on the chart.

Mbewe has also strove to make the book more relevant and easily understood by an African readership. He is totally aware that the essence of effective communication is good understanding of your audience. For instance, Mbewe substitutes the expression, “the tip of an iceberg,” with an illustration of thatching a house (p. 1). Then he goes on to note, “As your read this book you will soon discover that my primary audience is pastors serving in Africa. This is deliberate. Pastors in the Western world have so many Bible colleges and seminaries and so many books on pastoral ministry that to write for them would be like adding a drop to an ocean” (p.4). He then adds, “I appreciate the principles being taught (by Western authors) but I often find the authors shooting over the heads of those who live in my own neighborhood, who have not been exposed to the thought patterns and idioms of the Western world…So, what I have done in this book is basically to take the same principles and clothe them in the African attire” (p.4).

Mbewe also makes it clear at the beginning of the book that Pastoral Preaching is not a homiletics book. (Homiletics can basically be defined as the art of preparing and delivering sermons). Rather, his book is concerned with how preaching should be done in a pastoral context. “In this book I am addressing a number of key areas related to preaching in a pastoral context” (p. 2). This means that if one is looking for a book that guides you through the stages of sermon preparation, this book is not ideal for that undertaking. Yet, despite not concentrating on preparing and delivering sermons, in chapters 13-15, Mbewe takes time to briefly guide the preacher on how he can develop sermons from narratives (stories), didactic passages (passages that contain instructions), and poetic and prophetic passages of the Bible. In chapter 11, he also tackles how a preacher can craft an introduction, body and conclusion. Mbewe, further, discusses the effective use of illustrations and applications. He concludes the chapter by writing on how a preacher can modulate his voice and gestures and maintain a good eye contact.

Pastoral Preaching reveals the pastoral heart of Mbewe. As you read the book, you realize that he is not a hireling but an undershepherd of Christ who fully understands and cares for the challenges that pastors and Christians in Africa face. He endeavors to propose some measures that might alleviate these problems. For instance, for the lack of formal training for many pastors in Africa, he encourages the old but trusted approach of having men trained under a more mature and godly minister. Obviously, he does not argue that formal training is irrelevant; however, in cases where it is impossible to attain such training, this approach will suffice.

Mbewe also points out the need for congregations to fulfill their biblical mandate to take care and support those who labour among them faithfully despite that many African Christians live with limited resources. In chapters 17-18, he discusses the importance of godliness in the lives of ministers. He gives an ever-timely admonition: “It is vital to remember that as a pastor you are first of all a Christian. You are a sheep before you are a shepherd. Therefore, all the pleas in Scripture for a Christian to live a godly life apply to you as well…You live in a fallen world and struggle with the remains of your own fallen nature, and so you must pursue holiness in the same way that every Christian is urged to do so” (p. 163).

One area, which I wish Mbewe, could have given more thought is the distinction he makes between evangelistic and pastoral preaching. “Evangelistic preaching is needed to bring sinners into the kingdom” and pastoral preaching is “to help those who have come to Christ to grow spiritually” (p.9). I found this distinction to be somewhat confusing in the sense that it seems to imply that evangelistic preaching is not pastoral. Mbewe somehow realizes that and points out, “Although I have made a clear distinction between evangelistic and pastoral preaching, I am not suggesting that pastors need to choose one over the other. Pastors are called to do both…So, the two types of preaching are not necessarily mutually exclusive” (p. 14). He further discusses the difference in chapter 2 as he uses the illustration of a pastor as a shepherd (p. 18-19).

But this is a small detail compared to the rich gold that my fellow African preachers would mine from the book. I can’t agree more with John MacArthur who observes that the book embodies all the qualities of the preaching ministry of Mbewe, which are clarity, accuracy, thoroughness, courage, insight, and uncompromising faithfulness to the text of Scripture. That is undeniably true of Pastoral Preaching: Building a People for God.

]]>https://confexm.com/2018/07/20/my-review-of-conrad-mbewes-pastoral-preaching/feed/0conmakhaliraMy Review of Spurgeon on the Christian Life by Michael Reeves*https://confexm.com/2018/07/16/my-review-of-spurgeon-on-the-christian-life-by-michael-reeves/
https://confexm.com/2018/07/16/my-review-of-spurgeon-on-the-christian-life-by-michael-reeves/#respondMon, 16 Jul 2018 13:02:35 +0000http://confexm.com/?p=1581It is my humble estimation that Charles Haddon Spurgeon is one of the most gifted preachers of the post Reformation era. His sermons still come alive when read today. It is little wonder then that many have labeled him the prince of preachers and deservedly so. But who was this man? Apart from his preaching what else can a Christian learn from his life and ministry? What did he teach and believe about the Christian life in this fallen world?

These are some of the key questions that Michael Reeves answers in his book Spurgeon on the Christian Life published by Crossway in 2018. Reeves himself captures the essence of his book in the introduction by observing, “This book is about Spurgeon’s theology of the Christian life…Spurgeon was unreservedly Christ-centered and Christ-shaped in his theology; and he was equally insistent on the vital necessity of the new birth. The Christian life is the new life in Christ, given by the Spirit and won by the blood of Christ shed on the cross” (p. 16).

In the first part of the book, Reeves focuses more on the life of Spurgeon. He shows how Spurgeon was a tender, affection, and generous man of deep affection for people. Spurgeon’s sense of humor could also hardly be concealed even when he was on the pulpit. In the second part, Reeves dwells more on Spurgeon’s love for Christ and his word and how this love shaped Spurgeon’s life and ministry. He also shows how John Calvin, the Puritans, and the Reformed theology significantly impacted Spurgeon’s preaching. The third and fourth parts of the book center on Spurgeon’s beliefs and teaching regarding new birth, baptism, sanctification, prayer, Christian’s suffering, and final glory.

Though not a full biography of Spurgeon I would highly recommend this book as an introduction to the life and ministry of Spurgeon, especially, for those who hardly know this man or have read little about him. Many primary sources have been cited in the book, which also act as excellent materials for further study or exploration. These primary sources also allow Spurgeon to speak for himself what he believed about the Christian life. The other strength of the book is that it is very engaging and is easier to read. Many sections of the third and fourth chapter are also good devotional materials.

As the title suggests, my initial expectation was to see more of what Spurgeon believed about many aspects of the Christian life. However, you don’t get to that until you reach the third and fourth parts of the book. This, in my view, is one of the weak areas of the book. In addition to that my fellow Presbyterian and Reformed friends would find the section on Spurgeon’s beliefs about infant baptism, I prefer to call it covenantal baptism, to be the gloomiest part of the book (pp. 89-91). Reeves focuses more on what Spurgeon believed were the errors associated with paedobaptism without making a fair presentation of what actually the Reformed faith teaches about covenantal baptism. May be that was beyond the objectives of the book; nonetheless, I wish Reeves would have at least briefly provided some biblical grounds why Presbyterians and Reformed believers baptize their children as well as highlight that covenantal baptism is not a baptismal regeneration as Spurgeon incorrectly argued.

All in all, Spurgeon on the Christian Life is a good book. It is well researched and provides a good starting point to get acquainted with the man who many fondly remember as the prince of preachers. Spurgeon on the Christian Lifewill definitely leave your mind informed and your hart warmed.

*Crossway has provided me with a complimentary copy of this book.

]]>https://confexm.com/2018/07/16/my-review-of-spurgeon-on-the-christian-life-by-michael-reeves/feed/0conmakhaliraThe Church and Politics in Malawihttps://confexm.com/2018/07/04/the-church-and-politics-in-malawi/
https://confexm.com/2018/07/04/the-church-and-politics-in-malawi/#commentsWed, 04 Jul 2018 11:32:32 +0000http://confexm.com/?p=1575In less than a year from now, Malawians will go to polls to elect their president, members of parliament, and local government leaders (councilors). As always, some of the questions that Christians have now include should Christians join politics and what role should the church play in regard to politics? In this post, I am wrestling with such questions and endeavoring to give answers that I believe are biblical.

We will do well to begin by reminding ourselves that Christ is the King over all the earth (Col. 3:16, 17). He is the one who removes kings and sets up kings (Dan. 2:21). As one Dutch Reformed theologian once observed, “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!”

Therefore, Christians can and should join politics if the Lord calls them. They should not be afraid to accept the calling believing that politics is a dirty game as it is often said. For sure, politics like any other human institution can be full of sin at times, but Christianity is not Gnosticism, which believes that the matter or the world is evil. Christianity does not minimize the consequences of the fall on human race yet at the same time it is always hopeful of the power of the gospel and the knowledge that Christ is redeeming his creation including the fallen political systems of our world.

The Westminster Confession of Faith best captures the Bible’s teaching about a Christian’s involvement in politics: “It is lawful for Christians to accept and execute the office of a magistrate (government official or politician), when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion” (Chapter 31.5). Please notice the emphasis here is that Christians who are called into politics are to maintain piety, justice and peace of their country.

But while Christians could be called to serve as politicians, the calling of the church is different. The church is never called into politics. She is called to pray for magistrates and give them godly counsel when needed to but she should never turn the pulpit into a political podium. (There is a great nuance here since when Christians join politics it could also be said in one sense that the church is in politics. But I believe that you get what I am trying to put across. The separation of the church and state is never absolute because we will always have members of the church who are also members of the state).

Again, the Westminster Confession of Faith is helpful here: “Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate” (Chapter 31.5)

It is important to notice that the confession does not completely prohibit the church from petitioning or advising the government. When the civil magistrates have asked the church for advice, the church should do so gladly and dutifully. “The Church and State may co-operate in the advancement of objects common to both; but each of them must be careful to act within its own proper sphere- the one never intermeddling with the affairs which properly belong to the province of the other.”[1] Nonetheless, the cooperation of the State and the Church must never mean blurring the line that clearly separates the two.

That said, the next question I anticipate is: doesn’t the church ought to have a prophetic voice in society? Certainly, the church has a prophetic voice in any society; but it does not mean that she as an institution should become directly involved in the politics because that is not why Christ established his church. Christ often demonstrated that his mission was to be differentiated from that of the state. For example, Jesus refused a request of a certain man who asked him to mediate between him and his brother regarding their inheritance and specified that he was not a judge of a civil court (Luke 12:13:14). Another example is when Jesus was before Pontius Pilate. Christ refused to associate the Church with the kingdoms of this world when he clearly told Pilate: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence,” (John 18:36).

What if the government oppresses its citizenry? Isn’t the church supposed to defend the poor and vulnerable and even be willing to pick up arms to fight against a wicked state? The Bible calls Christians to obey only the lawful commands of the magistrates. Therefore if the magistrates command what is unlawful, the church ought to stand up and declare as the early church that she will obey God rather than man (Acts 5:29). Nevertheless, it’s never the calling of the church to be in forefront picking up arms against the state.

The Reformers, more especially, John Calvin ably discusses how the Church should respond to “wicked and intolerable” governments. He notes that the Church which in this case means members of the visible church (whom Calvin also refers to as private citizens) should never directly pick up arms against the state but rather support other magistrates who after observing the wickedness of their government/leadership have mounted resistance. This teaching is sometimes called the Doctrine of Lesser Magistrates. Calvin writes,

For if there are now any magistrates of the people appointed to restrain the willfulness of kings…I am so far from forbidding them to withstand, in accordance with the duty, the fierce licentiousness of kings, that, if they wink at kings who violently fall upon and assault the lowly common folk, I declare that their dissimulation involves nefarious perfidy, because they dishonestly betray the freedom of the people, of which they know that they have been appointed protectors by God’s ordinance.[2]

The Church is not a lesser magistrate (an opposition party). The lesser magistrates, especially those who are Christians, have a responsibility to restrain the evil of unjust kings over their subjects. In cases where the greater magistrates (governing authorities) are oppressing their citizens, Christians should come behind the lesser magistrates and support, pray, and encourage them in their efforts to curb the evil or injustices from the greater magistrates. All this is to be done within the bounds of the just laws.

]]>https://confexm.com/2018/07/04/the-church-and-politics-in-malawi/feed/2conmakhaliraPolygamy is NOT “African Christianity”https://confexm.com/2018/04/23/polygamy-is-not-african-christianity/
https://confexm.com/2018/04/23/polygamy-is-not-african-christianity/#respondMon, 23 Apr 2018 18:35:55 +0000http://confexm.com/?p=1566Last week one of Malawi’s Paramount Chiefs, Chief M’Bwelwa V was quoted by the country’s media warning the Presbyterian church in northern Malawi to stop preaching against polygamy and drunkenness. The chief’s warning has received mixed reactions. However, one reaction I have found interesting is the one that argues for “decolonization of theology.” In case of polygamy, proponents of decolonization of theology argue that polygamy is a Ngoni culture or African culture hence African theologians and pastors should develop a theology that doesn’t condemn it because, the proponents further argue, the teaching against polygamy was imposed upon Africans by Western missionaries.

There is a lot that can be said about this fallacious argument; however, I would like to briefly point out two things: First, looking at the history of Christianity in Africa we know that even African theologians like Tertullian in 2nd and 3rd Century AD and St. Augustine in 4th Century AD condemned polygamy.

Tertulian wrote,”We do not indeed forbid the union of man and woman, blest by God as the seminary of the human race, and devised for the replenishment of the earth and the furnishing of the world and therefore permitted, yet singly. For Adam was the one husband of Eve, and Eve his one wife, one woman, one rib,” (Ante-Nicene Fathers: The Writings of the Fathers Down to AD 325 Vol. IV by Alexander Roberts).

St. Augustine in his treatise, On Marriage and Concupiscence, argued: “That the good purpose of marriage, however, is better promoted by one husband with one wife, than by a husband with several wives, is shown plainly enough by the very first union of a married pair, which was made by the Divine Being Himself” (Book 1, Chapter 10).

So, it is misleading to argue that preaching against polygamy is a Western theology. It is NOT! Our own forefathers taught against polygamy long way before Western missionaries stepped their foot on African soil because our forefathers were faithful to God’s word and not their culture.

Some of my fellow pastors and church leaders who have to preach against polygamy in Malawi

Second, the proponents of decolonization of theology point to the fact that no where in the Bible is polygamy explicitly condemned except in the case of office bearers in the church (1 Tim. 3:2, 12). However, we know that when God the designer of marriage first established it married one man and one woman. More importantly human marriage is a reflection of the perfect marriage of Christ and his bride the Church. Christ has only one bride so should also those who say they follow Christ.

We should not forget that the first person to have a polygamous marriage was Lamech from the ungodly line of Cain (Gen. 4:19). In case of the patriarchs like Jacob or David we should note that theirs were not the ideal situations. Although they were God’s people what they did was not right and never reflected what their God had initially intended. So although proponents of decolonization of theology will cite these examples, they know that they are not good examples. So why dwell on bad examples when the Bible tells us to, “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Phil. 4:8)?

With one of the keynote speakers, Rev. H.B. Charles of Shiloh Metropolitan Baptist Church, Jacksonville, Florida.

From Monday to Thursday last week I had an opportunity to attend a gathering of ministers, elders, seminary professors, and seminarians called Twin Lakes Fellowship (TLF). The First Presbyterian Church of Jackson, Mississippi (PCA) organizes the fellowship with this vision in mind: “We seek (by brotherly persuasion, helpful publication, friendly discussion, and compelling example) to build a church that will be faithful to the following commitments: expository preaching, biblical worship, biblical and confessional theology, a biblical understanding of the Gospel, a biblical understanding of conversion, a biblical understanding of evangelism, a biblical understanding of church membership, a biblical understanding of mutual accountability in the church, a biblical understanding of church government, and a biblical view of Christian discipleship – and thus a church with a shared vision of ministry.”

As always, this year’s gathering was rich and full of sound and God-glorifying teachings, exhortations plus fellowship. This year’s TLF granted me an opportunity to fellowship with brothers from the Presbyterian Church in America (PCA), Orthodox Presbyterian Church (OPC), Evangelical Presbyterian Church (EPC), Presbyterian Church in Ireland (PCI), Free Church of Scotland, Southern Baptist, and other denominations. I was significantly edified and encouraged by various sessions and interactions with my brothers. While I cannot exhaust everything in this post, here are some of the highlights and lessons from TLF 2018:

We cannot do ministry without the Holy Spirit. The keynote speakers, H.B. Charles and Geoff Thomas, emphasized on our need for the Holy Spirit to empower us not only for ministry but also for our personal walk with Christ. Without the Holy Spirit our preaching and shepherding is in vain. I know that many of us know this truth very well but how often do we live as if we don’t know it. So, it was a blessing to be reminded again of our need and dependence upon the Holy Spirit who not only empowers us but also continually intercedes for us. As H.B. put it, the Holy Spirit is our ultimate prayer partner.

The best of men are men at best. Jon D. Payne gave a lecture on the life and ministry of Dr. David Martin Lloyd Jones fondly known by many as the doctor. We praise the Lord for the life and faithful ministry of Dr. Jones who as Payne put it is probably the greatest preacher of the 20th Century. Yet despite being used greatly by Christ, the doctor just like all of us was also a man of weaknesses both personal and theological. Payne focused more on the latter and highlighted some of the doctor’s shortcomings in the area of pneumatology (doctrine of the Holy Spirit). D. Martin Lloyd Jones like many of the Pentecostal and Charismatic Christians today believed in the baptism of the Holy Spirit subsequent to conversion. He even supported the charismatic movement of his day in private but never in public. As I sat and listened to the lecture, I recalled one of my professors in seminary who often reminded us: the best of men are men at best. The best among us are made of feet of clay. This truth calls for humility and teachable spirit when fellow brothers point us to our own shortcomings, which we might be unaware of.

Never neglect the courts of the church. I was encouraged to hear of what the Lord is doing in the Presbyterian Church of Ireland. The denomination is slowly recovering from the liberal direction it had taken over the past four decades or so. One of the factors that has contributed to this good development is conservative men taking initiative and being fully involved in the courts of the church, especially, at presbytery and synod levels. These brothers have with patience and endurance fought the good fight without despair. The Lord is now rewarding their faithfulness. One lesson I gathered as I heard this uplifting news was to never forget that the Lord is still at work even in our church courts although they might be imperfect and often heavily tainted with our sin.

The power is in the word itself. Using the parable of the growing seed in Mark 4:26-29, David Strain encouraged us to continue steadfastly with the means of grace ministry. He focused more on the power of God’s word. As preachers, we have been called to do two things: sow the seed and harvest when the fruit is ready. What happens between the time of sowing and harvesting is none of our business. “Growth is God’s business, faithfulness is ours.” The power of the gospel is not in our gifts, skills, academic abilities, or anything in us. So we should never be tempted to think that we could improve the gospel in any way. What a comforting truth! I praise the Lord that I was at TLF this year because this is exactly what I need to hear.

All is not lost in Scotland. I should confess that I have a special place for Scotland in my heart. As a Presbyterian from Malawi, Scotland is my “holy” land so to speak since it was the Scottish missionaries who first brought Presbyterianism to Malawi in the late 1800s. Over the years I have been hearing depressing stories of Presbyterianism dying in Scotland. But I was encouraged last week to hear stories of God’s powerful work there. I met some brothers who are involved in planting churches in the toughest and poorest neighborhoods of Scotland through 20 Schemes Project. My heart rejoiced and I praised the Lord for the great things he is doing in the once called ‘land of the Book.’ I will continue to pray for revival in the land of the Scots as I also continue to pray for revival in Malawi and North America.

“Brother, we are praying for you and we will get behind God’s work in Malawi.” During the fellowship I had a couple of opportunities to share my desire of returning to the land of my birth to plant confessional Presbyterian churches as well as train young men for ministry. Confessional Presbyterianism has been on its deathbed for a long time in Malawi. There is a need to revive it, the Lord willing, as one way of combating false teachers and prophets that have gone out deceiving people and hewing cisterns that will not satisfy. The work is huge and who is sufficient for these things? For sure, not me! But praise God that Christ is sufficient and has promised, “I will build my church and the gates of hell will never prevail against it.” Oh, what a promise! So I was greatly encouraged to see the brothers getting excited with the work and praying for it.

As the week came to an end, I packed up to fly out of the warm and beautiful spring of Jackson, Mississippi into the snowy and gloomy spring of Lansing, Michigan (not complaining at all for I have learnt to give thanks in all things). Throughout the way I praised the Lord for a rich fellowship of like-minded brothers. “Behold, how good and pleasant it is when brothers dwell in unity…It is like the dew of Hermon, which falls on the mountains of Zion! For there the LORD has commanded the blessing, life forevermore” (Psalm 133:1, 3).